YOGIC LIFE AND NUTRITION

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YOGIC LIFE AND NUTRITION

Dr.K.S.Balasubramanian

Dy. DirectorThe Kuppuswami Sastri

ResearchInstitute

Chennai -4.

"" Am Om: Om`Vo & `m: H$m ndt {lVm: &AWmo AoZd OrdpV &

AWZX{n``VV: &

A {h ^yVmZm `oR_ & V_mV gdmfY_w`Vo'' &

>""Everything that rests on this earth, is produced fromfood. Then they live by food. Moreover they return into food inthe end. Food, indeed, is the first and pre-eminent among all thatis created. Therefore it is the medicament for all''.

This quotation from the Taittirya Upaniad shows howimportant the food is for all the created beings on this planet.

The same Upaniad goes on to praise the food as equivalent toGod Himself and also the other five basic elements. There areinnumerable passages in our ancient scriptures which givemuch importance to the need of proper diet. Texts on Yoga andyurveda have paid great attention to keep the body in goodhealth. Patajali includes >"disease' ( Vydhi ) as one of the nineobstacles in the path of Yoga. 1 Ayurvedic texts like Carakasamhit also deal with this topic elaborately.

In the present world, we are confronted with various forms

of pollutions - water, air, noise, food etc. The modern man doesnot realise the importance of a properly regulated life as he hasto spend more time and energy in earning for his livelihood andto satisfy his wants. The facilities given by the modern scientific1 Yoga stras I. 30 - ""`m{Y - `mZ - ge` - _mX - Amb` - A{da{V -^mpVXeZ - AbY^y{_H$d -AZdpWVdm{Z {Mm{djonm: VoAVam`m: ''&


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and technological fields have virtually made man lazy and his lifemechanical. The various psychological and physiologicaldisorders are visible everywhere. To compensate this, more andmore artificial methods of exercises, food and medicines areprescribed by many health clubs, specialists in the field of medicine and others. However, these prescriptions, as we cansee anywhere, cause side-effects and lead to some new disordersin the body or the mind. It is therefore important for us tounderstand the principles and teachings given by our ancientsacred books and seers on "Life-style and Nutrition' so as to leada harmonious life in tune with Nature.

The ancient seers have given many useful prescriptions formen to lead a peaceful life. They understood that the food playedan important role in one's physiological growth. The ChndogyaUpaniad (VIII. 26.2) says

""Amhmaewm gdew{:,......gdewm Ywdm _{V: ''

(""On the purification of the food follows the purification of the inner nature; on the purity of the inner nature, the memorybecomes firm... ''.)

The Bhagavadgit (Bh.G ) also accepts this view. The textson Yoga and the Bh.G have classified food into three categories. They have also enumerated the items of food which should beavoided by one who wants to lead a Yogic life with sound health.

The three types of food are Sttvika, Rjasika and Tmasika. TheBh.G enumerates food under each category as follows:

1. Sttvika:""Am`w: gd~bmamo`gwIr{V{ddYZm:

&a`m: pZYm: pWam mAmhmamgmpdH${`m:''&& (Bh.g. 17-8)

""The foods that increase vitality (life), energy, vigour,health, joy and cheerfulness, which are savory and oily,substantial and agreeable are liked by the Sttvika ''.

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2. Rjasika: H$Q>dbbdUm`wUVrU$j{dXm{hZ:

&Amhmam amOg`o>m

Xw:IemoH$m_`Xm: && (Bh.g .17-9)""The foods that are bitter, sour, saline, over-hot, pungent,

dry and burning are liked by Rjasika and are productive of pain,grief and disease''.

3 . Tmasika : `mV`m_ JVag ny{V n`w{fV M `V &

CpN>>_{n Mm_o` ^moOZ

Vm_g{`_ && (Bh.g .17-10)""That which is stale, tasteless, stinking, cooked over-night

refuse and impure is the food liked by the Tmasika ''.

While the texts on Haha Yoga generally accept the viewsgiven above, texts like HahaYogapradpik 2 (HYP) of Svtmrma, iva Samhit and the Hahasaketacandrik (HSC ) of Sundaradeva have given the details of food that can be takenand those which should be avoided by the Yogic practitioners.

The food items accepted by these texts in general are3

:Wheat, rice, barley, purified food, milk, ghee, sugar, butter,sugar-candy, honey, dry ginger, snake-gourd and green gram''.

""JmoYy_ `dfm{>H$ emo^Zm jram` ISZdZrV {gVm _Yy{Z &

ewRr nQ>mobH$ \$bm{XH$ n#memH$ _wm{X {X`_wXH$ M `{_n`_>>>''&&

Cow's milk is recommended here. But if it is not available,buffalo's milk can be taken. The water should be pure.

2 2 Unpublished Ms.-copy available at GOML, Madras, and other places: Thepresent author was awarded Vidy- vridhi from the Rashtriya Sanskrit Sansthan,New Delhi, for a critical study of this text. The page numbers of HSC given hererefer to the pages in the ms. R.3239 of HSC available at GOML, Chennai

33 HYP. I. 62

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The HYP says that food ""once cooked and has become cold andheated again, which is dry (devoid of fat) or has an excess of saltor sourness, or that is bad or that which has too much of vegetables mixed with it'' should be avoided 7.

""^moOZ_{hV {dmV nwZa`moUrH$V$j_ &

A{VbdU_b`w$ H$XeZ emH$moH$Q>d`_ ''&& Quantity:

It is also important to know how much one should eat inorder to maintain the body and mind active. The Yogic textscaution that excess of food will make one dull and sleepy and thefood of insufficient quantity will cause exhaustion and make oneweak. The Bh.G (6.16) says, that "Yoga is not possible for himwho abstains too much from eating'. Hence the importance of mit hra of (moderation in diet) is advocated by texts on Yoga andyurveda.

Accordingly one should take agreeable and sweet food,leaving one-fourth of the stomach free 8.

gwpZY_YwamhmaVwWme{dd{OV: &^w`Vo {edgr` {_Vmhma: g C`Vo &&

The correct practice, however, is to fill half of one's stomachwith food, the third part (quarter) with water and the remainingfor the movement of air.

""m ^mJm nyaòX: VmoòZH$nyaòV &

dm`mo: g#mmaUmWm`MVwW_deofòV ''&&

7 HYP. I. 6088 ibid ., I. 58, com. by Brahmnanda.

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Mithra is given utmost importance in Yogic texts, thatancient texts like Yogayjavalkya have included this aspect asone of the ten yams 9.

HSC gives the need for moderation in food. It says that byexcess of food one becomes lazy and dull, and laziness is the firstobstacle in the Yogic path. Some diseases also occur by overeating. By eating less one loses energy. When the quantity of thefood is less, one can compensate it by taking more ghee andmilk. In the absence of these, he can take at least two handful of cooked rice with peas and spices 10. This text also says that in thebeginning stage of one's sdhana, one should not reduce his diet.As one progresses well and becomes capable of retaining prafor longer duration within himself, he can reduce his food.According to Yogic tradition, as pointed out by HSC (p.19) thereduction in food is like that of the leaning (declining) period of the moon and the increase is like the ascending of the moon.(i.e.Ksnapaka and uklapaka )

Amhma jn`oX `moJr H$UnjH$bmH$_mV &

ewbnjo `Wm M: VWm Hw$^mo@`dYH$: &&

The quantity and quality of food vary from person to personand also according to the climate, season and geographical area. There is no rigid rule and we cannot say ""what is good for thegoose is also good for the gander''.

The Ayurvedic texts recommend the food not only after oneis born, but also during the embryonic growth. In theSurutasamhit, a classical text written in 3 rd cent. B.C., there is achapter describing the regimen for pregnant ladies, advising whatfood they should take and what should be their mental andemotional attitudes for the proper growth of the foetus 11.

It may be noted that the quantity and quality of food varyaccording to seasonal changes. Ayurvedic texts like Agahdaya of Vgbhaa prescribe different food for differentseasons. For example, in winter and rainy seasons, one should99 YY . I. 501010 HSC . P. 181111 ""Planning for the Diet'', J.O.R. Vol. 42-46. p. 159-64

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take more sweet, sour and saltish food; in spring pungent,astringent and bitter food; in summer more sweet food, inautumn (Oct.-Nov.), sweet, bitter and astringent food 12.

erVo dfmgw MmmrZ dgVo@`mZagmÔoV &

dmXw {ZXmKo ea{X, dmXw{V$H$fm`H$mZ &&

eagV`mo: $j erV K_KZmV`mo: &AnmZ g_mgoZ {dnarV_Vmo@`Xm &&

It is interesting to note that even some techniques of kumbhka are to be practised in certain seasons and can removethe defects occurring due to kapha , vta and pitta .

gdofm Hw$^H$mZm gdXm{hVdo@{n gy`ôXZmoOm{`ZmdwUm mòUerVo {hVm & grH$marerV`m erVbomòUmoUo {hVo & ^mHw$^H$: g_erVmoU:gdXm {hV: & gd}fm Hw$^H$mZmgdamoJhado@{n gy`ôXZ mòU dmVha_ &COm`r mòU co_ha: &grH$marerV`m mòU {nmhao & ^m`:Hw$^H$: {Xmofha B{V ~mo`_ & 13

It can be seen from the above brief survey that quality andquantity of food has been given high importance in Yogic texts. Itshould also be noted that the food habits, traditions, usages andactions of men may vary among nations and countries. So oneshould be careful in choosing the diet. It is also necessary tounderstand the following simple facts:

a) The food adds to cheerfulness is also a promoter of appetite.

b) The food that is substantial gives a prolonged sustenanceto the consumer.

c) The non-substantial food gets quickly digested. But thefood which is hard to digest, weakens the digestiveorgans and hinders longevity.

1212 Agahdaya (I.3. 46-7)13 Brahmnanda's com. on HYP II .66

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d) Breakfast should necessarily be light. Supper should beso adjusted that while going to be bed at night, thedigestive organs also have the needed rest.

e) Attention may be paid to heat (warmth) giving food incold countries and vice-versa.

f) Certain kinds of food cannot be used immediately aftercooking, but have to be taken after few hours or days.

There are the other types which have to be consumedsoon after preparation. Hence discrimination has to beused and only purified food, easily digestible should betaken.

g) If one eats more than necessary, he becomes a dullard; if he eats less he becomes weak. In the matter of quantityand quality of food one's physique is not the standard foranother's. Each practitioner of Yoga has to fix them forhimself.

h) The texts on Yoga and yurveda recommend milk andghee to be taken by the practitioners of Yoga also byothers.

Yogic Life-style The practice of Yoga requires patience, unceasing effort and

faith as instructed by Patajali himself 14.

""g Vw XrKH$mbZaV`gH$mamgo{dVmo T>^y{_:''

A person leading Yogic life should pay equal attention toworldly and spiritual life. Lord Ka gives one of the definitionsof Yoga as, ""Yoga is equilibrium 15''(""g_d `moJ C`Vo''). Healso says that ""Yoga is skill in action 16 ''(""`moJ: H$_gwH$meb_'' ). Therefore, the aspirant should work with realenthusiasm, whatever be the field of his activity and try toachieve perfection. This requires patience and faith. A successfulperson is he who leads a life of moderation and balance, under all

circumstances. So he has to keep his body and mind steady. Thegreatest advantage and the most important factor in the Yogicpractice is that it helps the practitioner physiologically as well aspsychologically. It is no use if one concentrates only on physicalpostures ( sanas ), mudrs and pryma alone. Mind plays an14 YS (I.14)1515 Bh.g . (II. 48)1616 ibid . (II. 50)

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important role in one's life. According to the BhadrayakaUpaniad (I.5.3) ""desire, resolve, doubt, faith, lack of faith,steadfastness, lack of stead-fastness, shyness, intellect, fear areall the modifications of the mind alone''.

""H$m_: g>nmo {d{M{H$gm lm@lm Y{VaY{VhuYu{^[aòVV gd _Z Ed''

Therefore the mind has to be regulated and diverted inproper direction. The lower tendencies of the mind have to bechecked bringing it to higher level of consciousness 17as laid downPatajali in his definition of Yoga as:

""`moJ: {Mmd{m{ZamoY: ''Location:It is not enough if one has control over his mind and liveslonely in a secluded place like the forests, caves or mountains.Under the modern conditions, Yogic systems should be madeavailable to everyone without any barrier of colour, sex,nationality etc. Hence one should pay equal attention to externallife also. Texts on Haha Yoga suggest the place andsurroundings where a practitioner can live peacefully and inharmony with Nature. Living in a dirty hovel naturally leads thedwellers to baseness and causes mental depression, whereas a

clean place of natural beauty invigorates and elevates the mindand keeps the body fit.

According to HSC , impediments to Yogic practice, diseases,loss of memory, lack of speech, dullness, fever, inactivity and lossof hearing(deafness) may occur by choosing a wrong place forresiding 18.

"" AZm` Xoe#m H$mb {d_yT>moÔoVw `moJ Za: V` Xmofm: &

_{Vê-_yH$d-_m - daOS>d#m ~m{Y`_oVo@ fQ> `w: &&''

According to HSC , the following should be taken intoconsideration before choosing the location for residing.1717 Y.S . I. 21818 HSC . P.7

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a) The house (mutt) should not be situated in the landwhich is impregnated with salt (saline) particles, thornsor barren sand.

b) It should not be near the cemetery.c) The place should be free from pollution.d) There should not be any ant-hill etc.e) The house (mutt) may be constructed preferably in a

place surrounded by good people (or ruled by a goodgovernment), where there is no problem of getting food;not secluded so that there is no fear of theft; notsurrounded by stones, water and fire.

The reasons are quite obvious and do not need any furtherexplanations.

The house (mutt) should be constructed in an even land. Itis preferable to have a garden, which will keep the mind freshand joyful. Proper care should be taken to prevent mosquitoes,flies and other insects, disturbing one's Yogic exercises.

Inside the house, the rooms should be free from dust, cold,insects, bad odour and moisture. One can have the pictures of hispersonal deities and also saints and the words of wisdom of greatsaints like Swami Vivekananda, Jesus Christ, Prophet Mohammedand so on, to inspire him constantly.

Time: A true aspirant should get up early in the morning. Heshould not sleep too much, nor should he always be engaged insome work avoiding the sleep 19. It is also advisable not to sleepduring the noon. One should not also practice Yogic exerciseswhen he is sick; when there is too much of heat or cold in thebody; when he is very tired; when he has indigestion, vomiting,dysentery; when engaged in some other work; after taking food,after having sexual intercourse and when the mind is notsteady 20. By having regularity in one's food, external activitiesand Yogic exercises, one can effectively become an adept intime-management.

Conclusion:

1919 Cf. Bh.g . VI. 162020 HSC . P. 7-9

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All the text on Yoga emphasise the need for moderation andbalance in all activities including speech, diet, sleep etc. Anythingwhich proves detrimental to one's physical, intellectual, moraland spiritual growth should be avoided. Patajali enumeratesnine obstacles to be avoided by the practitioners of Yoga ( Y.S .I.30) as stated earlier. One should also lead a pious and morallife.

It is also to be noted that one should not shun the familyand society for the sake of spiritual development, nor should hewithdraw himself from spiritual sdhan for the sake of achievingsuccess in material life. By giving equal importance to both the"wings'; of one's life, one can "fly' higher by living closely with allthe beings of this world and in tune and harmony with Nature.

Reference:

1. Aga Hdayam of Vgbhaa with two Coms. Ed. ByPt. Harisastri, Benares, 1982.

2. Bhagavadgt, A.S.S. 92, Pune, 1923.3. Bhadrayakopaniad, A.S.S.15, Pune, 1927.4. Chndogyopaniad , A.S.S. 14, Pune, 1923.5. Hahasaketacandrik of Sundaradeva, (unpublished Ms.

GOML, Madras, R.No.3239)6. Hahayogapradpik of Svtmrma, Adyar Library and

Research Centre, Madras, 1972.7. Practical Lessons in Yoga by Swami Sivananda, Divine

Life Society, U.P., 1983.8. iva Samhit - Satguru publications, New Delhi, 1981.9. Suruta Samhit - N.S.Press, Bombay, 1938.10. Taittirya Upaniad, A.S.S. 12, Pune, 1929. 11. Yoga Yjavalkya ed. By P.C. Divanji, Bombay, 1954.12. Encyclopaedia of Yoga by Ram Kumar Rai, Prachya

Prakasan, Varaasi, 1982.13. The Journal of Oriental Research (Vol.42-46). The K.S.R.I,

Madras, 1987.

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